Chinese
金刚手如是请问后，导师亲自宣说： 嘿！大菩萨，谛听三身之教法如何显现之方式。其中，法身之教法，乃是显现轮涅一切诸法，皆为法性如是、如是之自性，于法界之中。若问：法性彼性如何耶？法性如是之体性，于彼轮回与涅槃、内外、境与有境等，无有二分之差别，然一切所显现之诸法，皆为本性自生之智慧觉性菩提心之体性显现，故无有改造与取舍，是故实义上称为法性如是。如是，一切诸法安住于法性如是、普作菩提心之体性中，无论何人以修习与证悟等改造之，彼人则未能证悟远离取舍作为之法身教法。如是，于无有任何能取所取相之显现之法性菩提心中，本自远离一切改造，若未能如实证悟无谬之如是性，则彼人以改造与修习自性本生之智慧，彼人未能了悟自心不可改造之义，而漂泊于取舍希冀之境地。是故，包含显有世间器情之轮回与涅槃诸法，以及未成立能取所取二取显现之对境，连同心要菩提心之一切，皆无有异于一味如是性之自性，乃是普作菩提心之自性。故，内里心性之法性如是性，亦是外在五大种所摄之显现诸法之一切如是性。如是，若未能了悟法性如是性于一味自性中无有善恶取舍，而将心与五大种等一切诸法视为各别，并期望寻觅所谓之如是性，乃是于有法之显现之外，另得一全新之空性法界，此乃三世
English
Having thus requested, Vajrapani, the Teacher himself spoke: Hey! Great Bodhisattva, listen to how the teachings of the three kayas are manifested. Among them, the teachings of the Dharmakaya are the manifestation of all phenomena of samsara and nirvana as the nature of suchness, suchness itself, within the Dharmadhatu. If one asks, 'How is that nature of reality?' The essence of that suchness of reality is such that there is no distinction between samsara and nirvana, inner and outer, objects and subjects. All phenomena that appear are the essence of self-arisen wisdom, rigpa, the nature of bodhicitta, and because there is no alteration or acceptance and rejection, it is therefore called the suchness of reality in essence. Thus, since all dharmas abide in the nature of suchness, the all-creating bodhicitta, whoever tries to alter it through meditation and practice does not realize the teachings of the Dharmakaya, which are free from acceptance and rejection. Thus, in the nature of reality, the bodhicitta, which is free from any appearance of grasping and being grasped, is primordially free from all alterations, and if one does not realize the unmistaken suchness, then by altering and meditating on the self-arisen wisdom of one's own mind, one does not recognize the meaning that one's own mind cannot be altered, and wanders in the realm of acceptance and rejection, hope and fear. Therefore, all the phenomena of samsara and nirvana, encompassed by the manifested world and its contents, and all that is not established as the object of dualistic appearance of grasping and being grasped, together with the essence of bodhicitta, are inseparable from the nature of one taste of suchness, and are the nature of all-creating bodhicitta. Therefore, the suchness of reality of the inner mind is also the suchness of reality of all the phenomena of appearance encompassed by the outer five elements. Thus, if one does not realize that the suchness of reality is without good or bad, acceptance or rejection, in the nature of one taste, and sees all dharmas, such as mind and the elements, as separate, and hopes to find what is called suchness as a newly obtained empty expanse of the dharmadhatu apart from the appearance of phenomena, then this is the three times.
Chinese
如果胜者（佛陀）寻找也找不到，那其他人说又有什么用呢？如果寻找能找到的法存在，那它就变成了有为新生的法，而不是自生非造作的智慧。如《甘露精滴》中所说：不要从其他地方寻找法身，寻找的话，即使经历数百万劫也找不到。过去的佛陀们没有寻找过，未来的佛陀们也不会寻找，现在的胜者们寻找也找不到。难道有通过寻找能找到的佛陀吗？或者有通过修行能成就的三身吗？或者有通过见、修、行、果寻找能找到的菩提吗？即使找到那些，一百个里也是分别念，会变成生灭世间的粗重之法。如是说。第二，对报身教法的回答是： 唉，大菩萨，请听着！ 这样，胜者报身圆满的教法，就是如何希求的五种欲妙。 也就是说，五种欲妙实际上就是法性，如是性，觉性菩提心的自性，除此之外别无他物，所以五种欲妙就是心性一味的自性。如《幻钥》中所说： 一切显现都显现在心中， 因此心即是色。 一切声响都响在心中， 因此心即是声。 一切妙香都闻在心中， 因此心即是香。 一切妙味都尝在心中， 因此心即是味。 一切所触都觉在心中， 因此心即是触。 如是说。 这样，从显现方式的角度来区分，可以分为色等五种受用。而这五种受用，比如单单一个色，从显现的大小、体积等角度来说是色，从互不混淆地表达的角度来说是声，从感觉不间断的角度来说是香，从体验的角度来说是味，从根识相遇的角度来说是触，这样各自具备五种，所以显现为五五二十五种受用。 这样，显现为受用这二十五种欲妙，是普作菩提心的游戏自然显现，所以胜者报身显现为五佛的形态。 ཡི་
English
If the Victorious One (Buddha) cannot find it even when searching, what use is it for others to speak of it? If there were a Dharma that could be found by searching, it would become a conditioned, newly arisen Dharma, and not the self-born, unconditioned wisdom. As it is said in the 'Nectar Essence Drop': Do not seek the Dharmakaya from elsewhere. By searching, you will not find it even in millions of kalpas. The Buddhas of the past did not seek it. The Buddhas of the future will not seek it. The Victorious Ones of the present do not find it by searching. Is there a Buddha found by searching? Or are there three Kayas accomplished by practice? Or is there a Bodhi found by searching for view, meditation, conduct, and result? Even if those are found a hundred times, they are still conceptual thoughts, and will become coarse Dharmas of the world of birth and death. Thus it is said. Secondly, the answer to the teachings of the Sambhogakaya is: Alas, great Bodhisattva, listen! Thus, the teachings of the Victorious One's complete enjoyment Sambhogakaya are just the five objects of desire as desired. That is to say, the five objects of desire are in reality the Dharmata, the Suchness, the awareness, the self-nature of Bodhicitta, and there is nothing other than that. Therefore, the five objects of enjoyment are the self-nature of the one Mind. As it is said in the 'Magic Key': All appearances appear in the Mind, Therefore, Mind itself is also form. All sounds resound in the Mind, Therefore, Mind itself is also sound. All excellent smells are smelled in the Mind, Therefore, Mind itself is also smell. All excellent tastes are tasted in the Mind, Therefore, Mind itself is also taste. All tangible objects are felt in the Mind, Therefore, Mind itself is also touch. Thus it is said. In this way, if we differentiate from the perspective of the mode of appearance, we can divide it into the five objects of enjoyment such as form. And within these five, for example, a single form can appear as large, small, size, etc., which is form; from the perspective of communicating without being mixed, it is sound; from the perspective of uninterrupted sensation, it is smell; from the perspective of experiencing, it is taste; and from the perspective of the meeting of object and consciousness, it is touch. Thus, each possesses five, so they appear as twenty-five objects of enjoyment. Thus, the appearance of enjoying these twenty-five objects of desire is the self-arising play of the all-creating Bodhicitta, so the Victorious One's Sambhogakaya appears in the form of the five Buddhas. ཡི་
Chinese
出自《无有之续》： 见而不止，如我之形显现。 闻而不止，如我之声响起。 嗅而不止，如我之香觉知。 尝而不止，如我之味寻得。 觉而不止，如我之意迅速。 如是说。因此，对于显现为五部佛的五种欲妙，不作任何否定、肯定、舍弃、取受，而是不加改造、不加混淆、无有二取地安住，那么这五种对境，就不会因分别念的执着而成为能用所用，这被宣说为法性意义的如实本性。如是五种欲妙，乃是觉性自光无碍之显现，故显现为诸佛与一切有情之受用。实际上，显现圆满报身之导师，即是普作我之自性，彼即显现为色声等，除此之外别无他物。因此，不对其作为境与有境的差别而受用，而是在自明觉菩提心之自性，无二平等的体性中。导师普作我已向眷属之持明者们以及十地之菩萨们宣说。如是说。第三，关于化身之问答： 嗟！大菩萨谛听！如是，佛之化身之教法，乃是以自生无缘之大悲，与所化有情之利益，无论如何成就者，皆与之相应而宣说。如是，如云： 心与心所三界之， 虚妄分别之相乃是分别。 如是，随念六识之觉知，向外境散布和扩展的部分，乃是三界有情之分别念或想法，显现为各种各样。被说为并非自生之真实智慧，而是从菩提心之力量中显现的游舞。如是，六识连同对境，所有这些在显现之时，实际上在意义上毫无成立之相，其方式是： 在《法界宝藏论释》中说： 六境之显现是空性无相之明现，在无自性之状态中本来解脱。六根连同识是各自的体
English
From the *Non-existent Continuum*: Seeing without ceasing, appears like my form. Hearing without ceasing, sounds like my voice. Smelling without ceasing, feels like my scent. Tasting without ceasing, seeks like my flavor. Sensing without ceasing, is swift like my mind. Thus it is said. Therefore, if one does not engage in any negation, affirmation, abandonment, or acceptance of these five objects of desire that appear as the five Sugatas, but rather abides without fabrication, confusion, or dualistic grasping, then these five objects will not become objects of use or users due to conceptual clinging. This is explained as the very nature of the reality of dharmata. Such five qualities of desire are the unobstructed appearance of the self-radiance of awareness, and therefore appear as the enjoyment of all Buddhas and sentient beings. In reality, the teacher who manifests the complete enjoyment body, who has become the essence of the All-Creating Self, appears as forms, sounds, and so on, and is nothing other than that. Therefore, without enjoying it as a difference between object and subject, in the nature of self-awareness, the essence of the non-dual equality of bodhicitta. The All-Creating Self has taught this to the awareness-holders of the retinue and to the bodhisattvas of the tenth bhumi. Thus it is said. Third, the answer to the question about the nirmanakaya: O great bodhisattva, listen! Thus, the teaching of the nirmanakaya of the Buddha is taught in accordance with whatever benefit of sentient beings to be tamed is accomplished by self-arisen, objectless compassion. That is, as it is said: Mind and mental events are the three realms, The appearance of false conceptions is conceptualization. Thus, the aspect of the subsequent awareness of the six aggregates of consciousness scattering and spreading to objects is the conceptualization or thought of the sentient beings of the three realms, appearing in various ways. It is said that it is not the actual self-arisen wisdom, but the play arising from the power of bodhicitta. Thus, all of those six aggregates of consciousness together with objects, from the very moment of appearance, have no establishment in meaning. The way is: In the commentary on the *Treasury of Dharmadhatu*, it says: The appearance of the six objects is the clear appearance of emptiness and formlessness, and is primordially liberated in the state of no self-nature. The six faculties together with consciousness are the respective bod
Chinese
由于呼唤空性，从未存在的事物已解脱于空性的界域。内在心识无有依凭，本自解脱于虚空之自性，因此，在自性上确立为可被认知的法，连微尘许也不存在。仅仅是虚假显现，实际上也并不存在。因此，在终极解脱大空性的界域中，不存在的明亮显现之空性形象，如水中的月亮般，显现之时即无自性而生起。对此，不需要取舍和希望恐惧。如是等等所说，六识及其对境，这一切在显现之时，仅仅是无基空性形象的幻化，实际上并不存在。因此，显现为色的一切，是显空身之自性；响亮为声的一切，是响空语之自性；忆念分别的一切，是觉空意之自性，以这三种方式来象征。香、味、触等，在显现之时即无自性，因此解脱为觉空、受空等等之自性。因此，所有显现为不同想法的事物，本自解脱，因此，将之回溯到本初无生的自性中。如是，六识对境的一切显现，都显示为本初无生的自性，其中有比喻、意义、标志这三者。比喻是象征显现而无自性，是身金刚之自性。意义是本初无生，是响空无生语金刚之自性。标志是从无生之界域中，无碍的幻化生起，是慈悲的妙力显现无碍生起，由意金刚象征而显示。总之，通过比喻、意义、标志这三者，遣除所化众生相续中所有的能取所取之执着。也就是说，依赖于六根的六识之知识，对境的执着，所有这些都回溯并解脱于本初无生的法界本空大界域中。远离能取所取分别戏论的处所或深奥的境界，是根据所化众生各自的意乐而显示，从而将执着于六识对境的众生引导至解脱的岛屿。因此，佛陀化身是导师普作我之慈悲妙力显现，莫错认。